On Finding a Place in History

One of the major discoveries I have had in my personal analysis has been the importance of history on my religious and psychological development. Growing up in a conservative Evangelical family in the South left me in an historical black hole. Like many Evangelicals, my parents rebelled against their (non)religious upbringings and created a new family culture ex nihilo in the early 1970’s during the Vietnam War. This is not particularly surprising given that both my parents emerged from unhealthy households with parents who were grossly incompetent. Evangelicalism offered them a sense of community, security and identity in a world that was being torn asunder by war, political strife and social upheaval. Read the rest of this entry »

Conference Presentation at APA’s Division of Psychoanalysis (39)

I’ll be in New York at the end of April presenting at Division 39’s annual spring conference. This year the topic of the conference is Conflict and the dates are April 23-27. I’ll be chairing a panel on April 25th entitled: Childhood Sexual Abuse and Conflicts: The Traumatic Sequelae. I’ll be presenting an individual paper as well that I’ve entitled Pathological Caretaking: Changing Object Relations for Adult Survivors of Childhood Sexual Abuse. Here’s the abstract.

Childhood sexual abuse (CSA) warps the individual’s sense of self and object relations. Adult survivors of CSA internalize a sense of badness and guilt that makes their very existence seem criminal (Ferenczi, 1933), contributing to their belief that they deserve punishment and mistreatment. These internalizations inhibit their ability to form healthy and satisfying relationships. They are severely anxious about attachment and are often counterdependent due to their mistrust of others. They often initiate relationships in which they assume a pathological caretaking role, excessively devoted to partners who can be needy, immature, narcissistic and sadistic. These relationships allow them to disavow their dependency needs and yet still have them vicariously met by taking care of a needy other. In this paper, I will analyze these relational patterns that I have termed pathological caretaking, in which the survivor empties himself of desire (Ehrenberg, 1992), choosing to elevate the needs of the other. Also, I will focus on the ways in which these childhood traumas lead to personality-fragmentation (Ferenczi, 1933) and to the erasure of the true self and the creation of a false self (Winnicott, 1960). Furthermore, I will highlight from my own clinical work how I have used a Lacanian (Lacan 2006) focus on desire to destabilize the fixed relational patterns that render these individuals vulnerable to future victimization.

Reflections on the State of Public Mental Health Treatment

As my year-long intenship is wrapping up at a public community mental health clinic, I thought it would be an appropriate time to offer some reflections about the quality of mental health care people are receiving in this country. Starting in two weeks I’ll be transitioning to begin a post-doc at a private psychiatric hospital. The transition will be quite an adjustment. Currently, the majority of the patients I am seeing are on Medicaid or Medicare. Many of them are also being treated by psychiatrists for “medication management” and some are also in a community psychiatric program where they are paired with a community support specialist who attempts to promote the patient’s adjustment to the community by providing resources. The critiques I will lay out on this post are not directed towards any of the social workers, psychologists or psychiatrists who valiantly provide mental health care to the severely “mentally ill” who are serviced in community mental health clinics (CMHCs). These workers are vastly underpaid and unappreciated. The pay that psychologists receive is a complete insult. Of course, the pay is dictated by Medicaid’s cheap reimbursement for psychotherapy and psychological testing. Many psychologists opt to go into private practice or enter private hospitals or clinics where they are more adequately compensated for their services. Along with the wonderful training I will be receiving during my post-doc, the benefits and pay certainly played a significant role in my reluctant decision to transition from a public to private setting.

First, psychotherapy is undervalued and disrespected. Read the rest of this entry »

Radical Theology-Lite

I recently posted this comment in response to this blog post. Thought it might of interest to some readers. Note, this an edited version of my comment:

I really wish you guys would stop using the term ‘radical theology’. You have invented an entirely new genealogy of radical theology (Hegel, Tillich, Derrida and Caputo). Arguably, only Hegel belongs upon that mountain. Neither Derrida nor Caputo are proper theologians. Moreover, you’ve also enshrined Tillich, the liberal theologian, par excellence. Why is Altizer curiously omitted? In reality, what is being offered here is radical theology-lite. In this genealogy of this new tradition of radical theology-lite we are really getting a liberal theology that is in denial about its roots. Not that there’s anything wrong with liberal theology. There’s a lot of good ideas in the history of liberal theology. It is my contention that the reason why many emergent do not simply accept that they are liberal theologians is that they have bought into evangelical propaganda regarding liberal theology. Due to the fact that many people who are part of the emergent-radical camp are disaffected evangelicals, they simply cannot accept liberal theology and the mainline church. As a result, new words were made up that attempt to outdo liberal theology (see progressive, radical, incarnational, or emergent). Notice that “liberal” is always a dirty word in these circles. Liberal theology is always the convenient strawman that is created to make the new “third way” appear categorically distinct from its conservative and liberal brethren. I find the caricature of liberal theology that is operative in the discourse at Homebrewed Christianity unacceptable. In many ways, liberal theology is consonant with the radical theology-lite values laid out here: pluralism, humility, belief with doubt, an appreciation of symbolic language and political.

In response to the Subverting the Norm II Conference, Tony Jones wrote, “There are two types of radical theologians: those who want there to be a God, and those who don’t.” He is mistaken. I would argue that there is only one radical theologian and that is the one who rejects God. I was first introduced to radical theology by reading Altizer. What made Altizer, Hamilton and others radical is that they were Christian atheists. That was actually radical and Altizer grounded his atheism through a strange reading of Hegel, Blake and Milton. He didn’t equivocate with all of this postmodern posturing about language, mystery and the unknown. Radical theology was ontological.

I am curious about what is driving this rapid need to appropriate the term “radical”. It is overused in modern theology (see radical orthodoxy, radical theology, “ordinary radicals”). I am almost tempted to say that radical is an empty signifier that simply designates something as “cool”. Is this just another effort in the endless re-branding on the theological market? Is radical theology-lite simply the left-wing of emergent movement trying to buck its more conservative followers? What made the time right for someone like Caputo (upon whom this movement is clearly dependent) to capture the attention of theologians? I almost think that the desire to brand this theology as “radical” is a way to push actual radical theologians out of the market. Isn’t it bizarre that Tony Jones would act as if there are some bad radical theologians out there who don’t want to believe in God? For God’s sake, the whole point of radical theology was to proclaim the death of God! Translating that into radical theology-lite terms, we have this warped notion of Lacan’s Big Other that now is basically another way for the believer to disabuse himself of a false idol. The Big Other is bad. The God who is beyond the Big Other (who is insisting in the event) is good. It is only through ridding one’s self of the Big Other (which is possible?) that one can arrive at a purer, more “real” conception of God. The irony being that the very need to find a God beyond the Big Other in and of itself is a sign that the Big Other is still operative in the ideology grounding this theology.

CHANGE: Social-Psychoanalytic Perspectives Conference Announcement

The Association for the Psychoanalysis of Culture and Society (APCS) is hosting its 2013 Annual Conference at Rutgers University Continuing Education Center, New Brunswick, NJ from November 1-2, 2013.

This conference takes up the issue of change from a social-psychoanalytic perspective: change in our bodies, our minds, our ways of being, our forms of communication, our social structures, and our values.

We seek proposals that investigate what psychoanalysis—in both its theoretical and applied forms—can offer for a better understanding of the meanings, process, and effects of change. Please think broadly about these issues from your own discipline, and consider proposing interdisciplinary conversations that discuss these issues across disciplines, or that invite commentary from a different discipline. Consider, for example, the following:

Read the rest of this entry »

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On Being a Psychologist

As a psychologist/psychotherapist, I have always found it fascinating the ways in which strangers react whenever I inform them that I’m a psychologist. To avoid awkwardness, I know many psychologists lie about their profession to total strangers. It is interesting to note the ways in which strangers respond to my disclosure. I also think it opens up a window into the ways in which Americans thinks about psychotherapy.

One of the major responses I hear from people is “well, we’re all a little crazy, right?” Cue the nervous laughter. In these moments, the stranger is often dreading some sort of mini psychological evaluation and attempting to avoid my (fantasized) all-seeing eye by demanding that I give him/her a clean bill of health. Here I am being placed in the position of the subject supposed to know. Read the rest of this entry »

The Subject-Supposed-to-be-Awkward and Group Dynamics

(Note this is an updated post that I wrote years ago on my personal blog. I’ve expanded the original post and it is worth the re-read.)

In Seminar XI, Lacan argued that whenever the subject who is supposed to know (SSK) exists then so will transference. The typical neurotic patient will grant the analyst his trust, and thus allow him to assume this position of knowledge. Furthermore, as soon as the analyst is the positioned as the SSK, “he is also supposed to set in search of unconscious desire” (Four Fundamental Concepts, p. 235). The patient comes into analysis assuming that the analyst has some sort of understanding of his symptoms. Of course, this is untrue. Psychoanalysts are not mediums and have no special intuitive capacities. This belief of the patient is the very thing that often motivates him to enter analysis. The patient interprets the analyst’s interventions as information from the SSK, sometimes granting the analyst omniscient powers.

I’ve been thinking more about Lacan and the way we sometimes attribute certain characteristics to different people (e.g the analyst as the SSK). In social groups, especially group therapy, it is very common that a scapegoat emerges. Generally, this person sticks out in the group as being different and thus worthy of hate. The group tends to project their hatred onto this individual and treats this contaminated group member as a “leper” who must be kept at a distance. Inevitably, the group turns against this one person and alienates the person from the group. Scapegoating is a universal phenomena and it can take many forms. Read the rest of this entry »

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